Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Duyệt qua nhiều chú giải trong phạm vi công cộng và scripture.how bản dịch tiếng Hàn theo sách và chương. Chuyển đổi giữa các nguồn chú giải, đọc bản dịch một mình hoặc so sánh nó với văn bản gốc.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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The transfiguration of Christ, and the discourse occasioned by it, Mark 9:1-13. He casts out a dumb spirit which his disciples could not, vv. 14-29. He foretells his death, Mark 9:30-32. The disciples dispute about supremacy, and Christ corrects them, Mark 9:33-37. Of the person who cast out demons in Christ's name, but did not follow him, Mark 9:38-40. Every kind of office done to the disciples of Christ shall be rewarded by him, and all injuries done to them shall be punished, Mark 9:41, Mark 9:42. The necessity of mortification and self-denial, Mark 9:43-48. Of the salting of sacrifices, Mark 9:49; and the necessity of having union among the disciples of Christ, Mark 9:50.
CHAPTER 9.
THE TRANSFIGURATION. THE EPILEPTIC. SECOND ANNOUNCEMENT OF THE PASSION. RETURN TO CAPERNAUM AND CONVERSATION THERE.
Meyer's Critical and Exegetical Commentary on the New Testament
Mark 9 Introduction
CHAPTER 9
Mark 9:1. The arrangement: ὧδε τῶν ἑστηκ., in Tisch., following B D* and one codex of the It., is correct; τῶν ὧδε ἑστηκ. is from the parallels.
Mark 9:3. ἐγένετο] Lachm. and Tisch. have ἐγένοντο, following a considerable amount of evidence. The singular is a correction in recollection of Matthew 17:2.
ὡς χιών] is wanting in B C L Δ 1, Sahid. Arm Aeth. Cant. Condemned by Griesb., deleted by Tisch. But had it been interpolated, it would not have been ὡς χιών (comp. Matthew 28:3), but ὡς τὸ φῶς, that would have been supplied from Matthew 17:2, as Or. min. actually have.
Before λευκᾶναι, B C L Δ א, min. vss. Or. have οὕτως, which Tisch. has adopted. Rightly; as it was found to be superfluous and cumbrous, it was omitted.
Mark 9:6. Elz. Fritzsche, Scholz, Lachm. have λαλήσῃ. But a preponderance of evidence favours λαλήσει, which, with Matth., is the more to be preferred, as the future seemed objectionable to copyists lacking nice discernment; hence also in א, Or. the reading ἀπεκρίθη (according to Mark 9:5), whence again proceeded, as an emendation, ἀποκριθῇ (Tisch., following B C* L Δ, min. Copt.).
ἦ σαν γὰρ ἔκφοβοι] is, with Lachm. and Tisch., following B C D L Δ א 33, Copt. Sahid. It. Chrys., to be changed into ἔκφ. γ. ἐγένοντο.
Mark 9:7. ἦλθε] B C L Δ א, Syr. in the margin, Copt. Arm. have ἐγένετο. Recommended by Griesb. It is from Luke 9:35.
After νεφέλης Elz. Lachm. have λέγουσα, in opposition to very considerable witnesses (yet not to A D L Δ; the latter has λέγων). From Matthew 17:5.
αὐτοῦ ἀκούετε] Lachm. Tisch. have ἀκ. αὐτ. The Recepta is from the parallels.
Mark 9:8. ἀλλά] B D א, min. vss. have εἰ μή, which Lachm. has adopted. From Matthew 17:8.
Mark 9:10. τὸ ἐκ υεκρῶν ἀναστῆναι] D, min. Syr. Perss. Vulg. Jer. have ὅταν ἐκ ν. ἀναστῇ. So Fritzsche (retaining τό); already recommended by Griesb., following Mill and Bengel. A gloss, for the sake of more accurate definition.
Mark 9:11. Before οἱ γραμμ. Tisch. has οἱ Φαρισ. καί, only following L א, Vulg. codd. It. It would, with stronger attestation, require to be adopted on account of Matthew 17:10.
Mark 9:12. ἀποκρ. εἶπεν] B C L Δ א, Syr. Perss. p. Copt. have ἔφη. Commended by Griesb., adopted by Tisch. Rightly; the more prevalent expression crept in from Matth.; ἔφη is only further found in the Text. rec. of Mark at Mark 14:29.
ἀποκαθιστᾷ] on decisive evidence read, with Lachm. Tisch., ἀποκαθιστάνει.
Mark 9:15. ἰδὼν αὐτ. ἐξεθαμβήθη] B C D I L Δ א, min. VSS. have ἰδόντες αὐτ. ἐξεθαμβήθησαν. Rightly approved by Griesb., adopted by Fritzsche, Lachm. Tisch. Not the plural, but the singular had its origin in correction.
Mark 9:16. Instead of ἐπηρ. αὐτούς Elz. Scholz have ἐπηρ. τοὺς γραμματεῖς, which Lachm. has in the margin. But B D L Δ א, min. Copt. Arm. Aeth. Vulg. It. have αὐτούς; τοὺς γραμματεῖς is plainly an interpretation in accordance with Mark 9:14.
Mark 9:17. Following B C D L Δ א, 33, Copt. Cant. 9 :Verc. read, with Lachm. and Tisch., καὶ ἀπεκρίθη αὐτῷ εἷς ἐκ. τ. ὄχλ.
Mark 9:18. After ὀδόντας Elz. Scholz have αὐτοῦ; it is wanting in B C* D L Δ א, min. Vulg. It. By Lachm. it is only bracketed, by Tisch. deleted. A familiar addition.
Mark 9:19. Instead of αὐτοῖς Elz. has αὐτῷ, which Rinck, Lucubr. crit. p. 300, defends. But αὐτοῖς has preponderant attestation, and was changed, as the Father has just spoken, into the singular.
Mark 9:20. ἐσπάραξεν] B C L Δ א, 33 have συνεσπάραξεν. So Lachm. Tisch. It is from Luke 9:42. The reading ἐτάραξεν in D also tells in favour of the Recepta.
Mark 9:21. ἐκ παιδιόθεν (Lachm. Tisch.) is found in B C G I L Δ א, min., and is, moreover, supported by D, Chrys., which have ἐκ παιδός. The pleonastic ἐκ was passed over.
Mark 9:22. πῦρ] Griesb. Fritzsche, Scholz have τὸ πῦρ, following A E F G K M V Γ, min. From Matth.
δύνασαι] Lachm. and Tisch. have δύνῃ here and at Mark 9:23, following B D I L Δ א, min. To be adopted; the usual form was substituted.
Mark 9:23. πιστεῦσαι] is, with Tisch. (comp. Ewald), following B C* L Δ א, min. Copt. Arm. Aeth. Arr., to be deleted. An addition to the simple εἰ δύνῃ, which was not understood.
Mark 9:24. μετὰ δακρ.] is wanting in A* B C* L Δ א, 28, Copt. Aeth. Arm. Rightly deleted by Lachm. and Tisch. It is a gloss on κράξας.
After πιστεύω Elz. Fritzsche have κύριε, in opposition to preponderant evidence.
Mark 9:26. κράξαν … σπαράξαν] Griesb. Lachm. Tisch. have κράξας … σπαράξας, following B C* D L א, min. (Δ has κράξας … σπαράξαν); the neuter is a correction.
αὐτόν] is, in accordance with nearly the same witnesses and vss., to be deleted, with Griesb. and Tisch. (Lachm. has bracketed it).
πολλούς] Lachm. and Tisch. have τοὺς πολλούς, following A B L Δ א, 33. The article, in itself superfluous, was more easily omitted than added.
Mark 9:27. αὐτὸν τῆς χειρός] Lachm. Tisch. have τῆς χειρ. αὐτοῦ, following B D L Δ א, min. Copt. Arm. Vulg. It. Vict. A gloss (comp. Mark 1:31, Mark 5:41, Mark 8:23; Matthew 9:25; Luke 8:54). Mark 9:28. The genitives εἰσελθόντος αὐτοῦ (Lachm. Tisch.) are found in B C D L Δ א, min.; they are, however, to be regarded as an emendation (it is otherwise at Mark 9:2) on account of the double αὐτόν.
Mark 9:29. The omission of κ. νηστείᾳ (Tisch.) is sufficiently attested by B א* and one codex of the It., since the addition from Matthew so very easily suggested itself.
Mark 9:30. παρεπορεύοντο] Lachm. has ἐπορεύοντο, following only B* D, Verc. Brix. Colb. The compound, not being understood, was set aside.
Mark 9:31. τῇ τρίτῃ ἡμέρᾳ] B C * D L Δ א, vss. have μετὰ τρεῖς ἡμέρας; approved by Griesb., adopted by Lachm. and Tisch. From Mark 8:31. If τ. τρίτῃ ἡμ. had been introduced from the parallel (in this case, Luke), this would rather have been done at Mark 8:31 (from Matt. and Luke), where it has but very weak attestation.
Mark 9:33. ἦλθεν] Lachm. and Tisch. have ἦλθον, following B D א, min. Syr. Pers. W, Vulg. It. (exc. Brix.). Not sufficiently attested for adoption, since at any rate the plural, after Mark 9:30, occurred more readily to the transcribers.
Before διελογ. Elz. Fritzsche, Scholz have πρὸς ἑαυτούς, which Griesb. condemned, Lachm. and Tisch. have deleted. It is wanting in B C D L Δ א, vss., also in Vulg. It. (exc. Brix.), while several cursives place it after διελογ., and it is to be regarded as added for more precise definition.
Mark 9:34. ἐν τῇ ὁδῷ] is wanting in A D Δ, Goth. Cant. 9 :Verc. Brix. Vind. Bracketed by Lachm., deleted by Fritzsche. But, if it had been added from Mark 9:33, it would appear before διελέχθ. Understood of itself, it was easily overlooked.
Mark 9:38. ἀπεκρίθη δέ] B L Δ א, Syr. Copt. Tisch. have merely ἔφη. Rightly; comp. on Mark 9:12.
The Recepta, Lachm. Tisch. read: ἐν τῷ ὀνόμ. σου. Griesb. Scholz have deleted ἐν. The witnesses on both sides are strong. The simple dative was more precisely defined partly, in accordance with the usual conception “in the name,” by ἐν, partly, in accordance with Mark 9:37; Mark 9:39, by ἐπί (so Fritzsche, although following only U, min.).
After δαιμόνια Elz. Scholz, Fritzsche, Lachm. Tisch. have: ὃς οὐκ ἀκολουθεῖ ἡμῖν. But this is wanting in B C L Δ א, min. Syr. Arr. Perss. Aeth. Copt. Brix., while D X, min. vss., including Vulg. It. (exc. Brix.), omit the following ὅτι οὐκ ἀκολ. ἡμῖν (so Schulz, Fritzsche, Rinck). Accordingly Griesb. regards both as an addition from Luke. But both are to be retained. The former dropped out, because Luke has it not; witnesses, which had the former reading, left out the latter as superfluous and cumbrous. If it had been a gloss from Luke, μεθʼ ἡμῶν would have been written instead of ἡμῖν; but this only occurs in L.
ἐκωλύσαμεν] B D L Δ א, min. have ἐκωλύομεν. So Rinck and Tisch. The aorist is from Luke. Mark 9:40. Elz. Fritzsche, Tisch. have both times ἡμῶν. But A D E F G H K M SV Γ, min. and most of the vss., including Vulg. and It., read ὑμῶν; ἡμῶν is an emendation, as it is also in Luke 9:50.
Mark 9:41. Elz. has: ἐν τῷ ὀνόμ. μου. But τῷ and μου are wanting in very considerable witnesses, which condemn, although not unanimously, both readings as additions.
Before οὐ μή, ὅτι is to be adopted, following B C* D L Δ א, min., with Fritzsche, Lachm. and Tisch.
Lachm. and Tisch. read ἀπολέσει, following only B D E, min.
Mark 9:42. After μικρῶν Fritzsche, Lachm. have τούτων, in accordance, doubtless, with A B C** D L N Δ א, min. vss., including Vulg. It.; but from Matthew 18:6, whence also has come the reading μύλος ὀνικός (Lachm. Tisch., following B C D L Δ א, min. vss., including Vulg. and It.).
Mark 9:43. καλόν σοί ἐστι] Lachm. and Tisch. rightly read: καλόν ἐστίν σε, following B C L Δ א, min. Verc. The Recepta is from Matthew 18:8; but to derive thence the order εἰσελθεῖν εἰς τ. ζ. (Fritzsche, Lachm. Tisch.) is forbidden by its decisive attestation.
Mark 9:45. σοι] σε is still more strongly attested here than at Mark 9:43, and is likewise to be adopted (with Scholz, Lachm. and Tisch.).
εἰς τὸ πῦρ τὸ ἂσβεστον] is wanting in B C L Δ א, min. vss. Condemned by Griesb., bracketed by Lachm., deleted by Tisch. Even in Mark 9:43 the words are wanting in some, although far weaker witnesses. They are to be retained in Mark 9:43 (had there been an interpolation, we should have expected εἰς τὸ πῦρ τὸ αἰώνιον, in accordance with Matthew 18:8), but in Mark 9:45 they are to be struck out as a mechanical repetition from Mark 9:43.
The words ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ καὶ τὸ πῦρ οὐ σβέννυται are only found in all witnesses at Mark 9:48, whereas in Mark 9:44; Mark 9:46 they are wanting in B C Δ א, min. Copt. Arm. They are, with Tisch., to be deleted in Mark 9:44; Mark 9:46. They were written on the margin from Mark 9:48.
Mark 9:47. τοῦ πυρός] falls, according to B D L Δ א, min. Arr. Copt. Arm. Slav. Cant. Verc. Colb. Corb., with Lachm. and Tisch., to be struck out. From Matthew 18:9.
Mark 9:50. Instead of the third ἅλας there is to be adopted ἅλα, with Lachm. and Tisch., following A* B D L Δ א, 1, 28, 209. ἅλας is a mechanical repetition.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mr 9:1-13.
Mr 9:1-13.
JESUS IS TRANSFIGURED--CONVERSATION ABOUT ELIAS. ( =
Mt 16:28-17:13; Lu 9:27-36).
See on
Lu 9:27-36.
Verily I say ... - See the notes at Matthew 16:28. This verse properly belongs to the preceding chapter and the preceding discourse.
There be some - This verse properly belongs to the preceding chapter, and to the preceding discourse. It is in this connection in Matthew 16:27-28 (note). See the notes there.
In this chapter, we have, I. Christ's transfiguration upon the mount, Mk 10:1-13. II. His casting the devil out of a child, when the disciples could not do it, Mk 10:14-29. III. His prediction of his own sufferings and death, Mk 10:30-32. IV. The check he gave to his disciples for disputing who should be greatest (Mk 10:33-37); and to John for rebuking one who cast out devils in Christ's name, and did not follow with them, Mk 10:38-41. V. Christ's discourse with his disciples of the danger of offending one of his little ones (Mk 10:42), and of indulging that in ourselves, which is an offence and an occasion of sin to us (Mk 10:43-50), most of which passages we had before, Mt 17:1-18:35